Philosophy
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Item AK{NAUCHE, PERSONHOOD AND SOCIAL ORDER IN CONTEMPORARY IGBO CULTURE(2017-04) MBARAH, G. O.Ak[nauche, an ontological and intelligent component of the human person capable of mediating and unifying the individual’s facets of existence, is central in maintaining social order in Igbo culture. Existing studies have addressed the idea of ak[nauche mainly from scientific and aesthetic perspectives, without adequate analysis of the concept in relation to the unity of the individual as a being of many parts, significant to the attainment of social order. This study, therefore, investigates ak[nauche with a view to identifying the ontological roles it plays in mediating between the individual and the community in ensuring social order. The study adopted Strawson’s theory on persons. Six relevant texts in Metaphysics; Descartes’ Meditations on First Philosophy (MFP), Collins’ Selfless Person (SP), Kim’s Supervenience and Mind (SM). Eight texts in African Philosophy, such as Mbiti’s African Religions and Philosophy ARP). Menkiti’s On the Normative Conception of a Person (NCP), Ikuenobe’s The Idea of Personhood in Chinua Achebe‘s Things Fall Apart (CATFA) and Animalu’s Ucheakolam: A way of Life in Modern Scientific Age (WLMSA), were purposively selected. Hence they addressed the issues of ak[nauche, personhood and social order. Conceptual analysis and reconstruction were deployed. Texts in Metaphysics reveal that human persons are in control of their well-being, do not consider the community as very significant in their explanations, and under-explore the connection between a person and the community (MFP and SM). Texts in African Philosophy show that the individual is bound to behave in certain ways laid down by the community, thereby inhibiting complete individual autonomy (ARP, NCP and CATFA). Igbo proverbs like, nwata kw[zie aka, o soro okenye, rie nri (outstanding achievement is acknowledged and rewarded) not only affirms that ak[nauche is paramount in a person’s relationships in the community, but also emphasises a person’s creativity (WLMSA). Critical reflection reveals that the person is creatively intelligent and that the human will is autonomous because each individual has ak[nauche which supervenes actions and thoughts in a way that enhances social order. The Igbo proverb, eruru si na [ bu uche[ma ka ha jiri t[pu osisi ngw[, ma na, otu-otu ka ha bi (Though we live individually, it is in harmony that we accomplish great feats), emphasises the synchronisation of personal and communal worth in achieving social order. Ak[nauche, an ontological component of a person, demonstrates that the human person is both a metaphysical and social being with creative intelligence. Therefore, ak[nauche in Igbo culture plays both creative and mediating roles in the relationship between the individual and the community in which social order is guaranteedItem PERSONHOOD AND EPISTEMIC INTERACTIVISM IN INDIGENOUS ESAN THOUGHT(2016-03) ODIA, S. I.Epistemic interactivism, an aspect of the epistemology of representation, is a cognitive intercourse between the subject and person-object of knowledge that underlies the conception of a person in Esan thought. Earlier studies separated the subject from the object of knowledge, and classified persons and non-persons as object of knowledge. This separation ignored the cognitive and moral values of persons, thereby creating a dehumanised relationship between the subject and person-object of knowledge. This study, therefore, employed epistemic interactivism in re-constructing the relationship between the subject and person-object of knowledge. This is with a view to re-establishing the cognitive and moral values that distinguish persons from non-persons upon which personhood is grounded in Esan thought. This study adopted Hegel’s dialectics which unified the subject and object of knowledge at the “Absolute”. Major works on epistemology, specifically Hegel’s The Phenomenology of Mind (TPM), Descartes’ A Discourse on Method (ADM), Locke’s An Essay Concerning Human Understanding (ECHU), and works on Esan culture, particularly Okojie’s Words of Wisdom from Ishan Elders (WWIE), and Esan Native Laws and Customs (ENLC), were purposively selected. These works articulated the traditional theories of representation, personhood and epistemic interactivism. The conceptual method was used to clarify concepts such as representation, personhood and epistemic interactivism. Critical analysis was employed to explain the dehumanising problems in the traditional theories of representation, and the re-constructive method was used to re-establish the cognitive and moral values of a person in epistemic interactivism. Traditional theories of representation separated subject and person-object of knowledge, grouping person-object and non-person-object (ADM, ECHU). This separation ignored the cognitive and moral values of persons, creating propositional knowledge that dehumanised the relationship between the subject and person-object of knowledge (ADM), and the possible unity of the subject and object of knowledge at the “Absolute” (TPM). However, Esan culture distinguishes persons from non-persons, bonding the subject and person-object of knowledge to arrive at an epistemic intercourse as captured by the Esan dictum: ai yole abha len oria (we never say we do not know someone) (ENLC, WWIE). Critical interrogation revealed that conventional theories of representation were influenced by the materialism of Western science that described persons and non-persons impersonally, ignoring the human values of cognition and morality. These cognitive and moral values formed the basis of personhood in Esan thought, such that the subject engages in an epistemic intercourse with the person-object of knowledge in a way that sustains the dignity of persons, creating the grounds for a humane relationship between the subject and person-object of knowledge. Conventional theories of representation separated the subject and person-object of knowledge, ignoring the cognitive and moral values of persons and creating a dehumanised relationship between the subject and person-object of knowledge. Epistemic interactivism of Esan thought, which unified the subject and person-object of knowledge on cognitive and moral grounds, provides adequate basis for person-hood and resolving the dehumanised relationship between the subject and person-object of knowledgeItem AK{NAUCHE, PERSONHOOD AND SOCIAL ORDER IN CONTEMPORARY IGBO CULTURE(2017-04) MBARAH, G.O.Ak[nauche, an ontological and intelligent component of the human person capable of mediating and unifying the individual’s facets of existence, is central in maintaining social order in Igbo culture. Existing studies have addressed the idea of ak[nauche mainly from scientific and aesthetic perspectives, without adequate analysis of the concept in relation to the unity of the individual as a being of many parts, significant to the attainment of social order. This study, therefore, investigates ak[nauche with a view to identifying the ontological roles it plays in mediating between the individual and the community in ensuring social order. The study adopted Strawson’s theory on persons. Six relevant texts in Metaphysics; Descartes’ Meditations on First Philosophy (MFP), Collins’ Selfless Person (SP), Kim’s Supervenience and Mind (SM). Eight texts in African Philosophy, such as Mbiti’s African Religions and Philosophy ARP). Menkiti’s On the Normative Conception of a Person (NCP), Ikuenobe’s The Idea of Personhood in Chinua Achebe‘s Things Fall Apart (CATFA) and Animalu’s Ucheakolam: A way of Life in Modern Scientific Age (WLMSA), were purposively selected. Hence they addressed the issues of ak[nauche, personhood and social order. Conceptual analysis and reconstruction were deployed. Texts in Metaphysics reveal that human persons are in control of their well-being, do not consider the community as very significant in their explanations, and under-explore the connection between a person and the community (MFP and SM). Texts in African Philosophy show that the individual is bound to behave in certain ways laid down by the community, thereby inhibiting complete individual autonomy (ARP, NCP and CATFA). Igbo proverbs like, nwata kw[zie aka, o soro okenye, rie nri (outstanding achievement is acknowledged and rewarded) not only affirms that ak[nauche is paramount in a person’s relationships in the community, but also emphasises a person’s creativity (WLMSA). Critical reflection reveals that the person is creatively intelligent and that the human will is autonomous because each individual has ak[nauche which supervenes actions and thoughts in a way that enhances social order. The Igbo proverb, eruru si na [ bu uche[ma ka ha jiri t[pu osisi ngw[, ma na, otu-otu ka ha bi (Though we live individually, it is in harmony that we accomplish great feats), emphasises the synchronisation of personal and communal worth in achieving social order. Ak[nauche, an ontological component of a person, demonstrates that the human person is both a metaphysical and social being with creative intelligence. Therefore, ak[nauche in Igbo culture plays both creative and mediating roles in the relationship between the individual and the community in which social order is guaranteed